Sukta 39
Rishi: Atharvanic tradition (Anukramaṇī attribution varies; commonly treated as a royal/prosperity prayer)
Devata: Indra
Chandas: Triṣṭubh (by cadence and length; common for Indraic royal petitions)
AV 6.39 ist ein knappes königliches Wohlstands‑Zauberlied, das Indras sieghaften Impuls (indrajūta) in die sozialen Güter von rāṣṭra (gefestigte Herrschaft), yaśas (öffentlicher Ruhm) und varcas (strahlende Ausstrahlung/Präsenz) bündelt. In drei Mantras wird Ruhm als etwas behandelt, das rituell genährt werden kann wie eine Opfergabe, um ihn dann als dauerhafte, öffentlich sichtbare Vorrangstellung (jyeṣṭhatā) zu beanspruchen.
Mantras
Mantra 1
वर्चस्यम्। यशो॑ ह॒विर्व॑र्धता॒मिन्द्र॑जूतं स॒हस्र॑वीर्यं॒ सुभृ॑तं॒ सह॑स्कृतम्। प्र॒सर्स्रा॑ण॒मनु॑ दी॒र्घाय॒ चक्ष॑से ह॒विष्म॑न्तं मा वर्धय ज्ये॒ष्ठता॑तये
Für Glanz. Es wachse der Ruhm als Opfergabe—von Indra angetrieben, von tausendfacher Kraft, gut getragen, durch Macht gewirkt—sich unaufhörlich ausbreitend, zum langen Schauen. Mich, reich an Opfergaben, lass wachsen zur Vorrangstellung, zur Erstheit.
Mantra 2
अच्छा॑ न॒ इन्द्रं॑ य॒शसं॒ यशो॑भिर्यश॒स्विनं॑ नमसा॒ना वि॑धेम । स नो॑ रास्व रा॒ष्ट्रमिन्द्र॑जूतं॒ तस्य॑ ते रा॒तौ य॒शसः॑ स्याम
Zu Indra, dem Ruhmreichen, mit unseren Ruhmestaten—zu dem, der Ruhm verleiht—wollen wir, uns verneigend, den Dienst vollziehen. Schenke uns ein Reich, von Indra angetrieben; in deiner Gabe mögen wir Ruhmtragende sein.
Mantra 3
य॒शा इन्द्रो॑ य॒शा अ॒ग्निर्य॒शाः सोमो॑ अजायत । य॒शा विश्व॑स्य भू॒तस्या॒हम॑स्मि य॒शस्त॑मः
Ruhmvoll ist Indra, ruhmvoll Agni; ruhmvoll ist Soma geboren. Ruhmvoll bin ich unter allem Seienden — der Ruhmvollste.
Frequently Asked Questions
It asks for an Indra-impelled realm (rāṣṭra) and for enduring public fame (yaśas) and splendour (varcas), so the patron/community gains recognized pre-eminence.
The hymn treats yaśas as something that can be ritually nourished and increased—like oblation-fed fire—so reputation becomes steady, visible, and socially effective over time.
Both layers are present: the closing affirmation claims glory personally, but its primary Atharvanic use is public—strengthening leadership, legitimacy, and communal standing under Indra’s sanction.
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